Carla, Man and Narrator are sitting at the Piazza di Santa Croche for their lunch.
“Have we belittled the existing science in our introduction?”, asks Man.
“Certainly, because the existing science is – as well as the classical logic – the “best coherent intellectual system” that is well documented and prone to criticism. The pretension that the existing science could predict and prove everything of value, is too ambitious. You wish to hear our opinion about facts and logic of the outlook on God”, answers Carla to Man.
“Let me start with the All-encompassing One – and the two aspects of “One”-consciousness – and then continue with monotheism. Therefrom I would like to end with the monotheistic God in the shape of a human being. In order to keep the momentum of our quest, I think it would be wise to skip polytheism”, says Man.
“I think you are right; There are several good introductions to the history of God and to world religions wherein different forms of polytheism are explained”, says Narrator.
“When it might be necessary to study polytheism, we can still do so. I am looking forward to your explanation of the two aspects of “One”-consciousness; I can envisage different ideas, but I don’t know if my thoughts are in line with what you have read”, says Carla.
“In the “Commentary on the Awakening of Faith” by Fa-Tsang  I read an introduction to the cosmology  of “One” within the Hua-Yen  branche – based on the Avatamsaka Sutra  – of Zen Buddhism . In his commentary on the “Awakening of Faith” Fa-Tsang describes that “One”-consiousness exists of:
- “Thusness” – or “evaṃ”  in Sanskrit. The “Thusness”-aspect is described as the essence without characteristics that is the source of emptiness or śūnyata  wherein all exists in mutual interdependency. The “Thusness”-aspect is all before it is named and it is also the emptiness within Indra’s Net 
- “Saṃsāra”  – or the “Concourse of things”. The “Concourse of things”-aspect shapes all the characteristics and functions wherein all originates in mutual interdependency. The “Concourse of things”-aspect creates the perceived characteristics of Indra’s Net; it is the “Gestalt”  or the concourse of dharmas  that are created in mutual interdependency within emptiness.
At once this description creates a problem, because emptiness or śūnyata is unspeakable by lack of features and because the capabilities of features and functions – that arise in interdependence and reciprocity – are infinite. We cannot put it into words and maybe I should conclude with Wittgenstein at this point: “Wovon man nicht sprechen kann, darüber muss man schweigen “ (Whereof one cannot speak, thereof one must keep silent)”, says Man.
“That is a question; I’m not sure if the possibilities of characteristics and functions – that arise in interrelationships – are infinite . In case these characteristics and features are finite, then the dependent combinations may also be finite. Please, continue your introduction”, says Carla.
“I remember the chapter “Looking back at my innocence” in your biography in which you – as a young girl – had shown by using matchboxes that you may well exist a number of times in the same form within the infinite universe. For now the “Awakening of Faith” solves the problem of finiteness and infinity by pointing to the emptiness and fleetingness of all dharmas which are only names – without words and reality – for illusionary perception”, says Narrator.
“Suddenly I am reminded of holograms that are illusionary and lifelike at once. The older I am, the more my past looks like holograms: perfectly real and true and at the same time unreal and volatile”, says Man.
“Maybe we should now skip answering the question on the finity or infinity of śūnyata (or void). We can investigate this problem during our Odyssey when we encounter “emptiness” as the third common reality”, says Carla.
“That is good”, says Man.
“On hearing the “Thusness”-aspect and the “Concourse of things”-aspect of “One”-consciousness, I got the idea that herewith a synthesis began to emerge between the world of the Upanishads (with emphasis on Ātman) and the Mahābhārata (including the tension between – on one hand – the world order and duty (Dharmakshetra) and – on the other hand – human action (Kurukshetra)). I let this thought rest until you have finished the introduction”, says Narrator.
“The introduction to the commentary on the “Awakening of Faith” continues with the structure of consciousness. I explain this in a bird’s-eye view. “One”-consciousness has aspects of “Thusness”-consciousness and “Concourse of things”-consciousness. Thoughts arise – via an intermediate step – from the “Concourse of things”-consciousness (or “Gestalt”-consciousness) .
There are five forms of thought:
- Consciousness of cause and effect
- Consciousness of development and evolution
- Consciousness of manifestations
- Consciousness of differences and illusions
- Consciousness of continuing effects of cause and effect 
When the first three forms of thought are also based in the emptiness of “Thusness”-consciousness, then these forms may be a basis for Buddhist enlightenment. The last two forms are the onset for the discrimination of things.
The ability to discrimination leads to awareness of separate phenomena:
- Consciousness of suffering and joy
- Based on desires that come out of suffering and joy, objects get shape
- When objects are shaped, names – including symbols and letters – arise for objects
- Based on names and symbols, actions arise with “cause and effect”
- Connected with actions, suffering (and joy) arises.
Then the introduction continues with an explanation of degenerate forms of consciousness that originate in a combination of a desire to illusions, symbols, acts, etc. Maybe we can go into this explanation during our investigation of the next common reality “intensities and associations”.
I wish to present this introduction to you because it gives in a nutshell an integral, differentiated and logical description of the origin of things, and of the degeneration of things. I also like this introduction because in this description a sacral and profane consciousness arise from one origin, and because at the same time enlightenment/heaven, profane/earthy and degenerate/hell are intertwined with each other in an all-encompassing oneness. In principle – according to this introduction – the enlighted/heavenly world is similar to our earthly existence . Based on this reasoning, the “Porta del Paradiso” is always open; with our thoughts and illusion we close the doors and place a fence for the entry. What is your opinion about this introduction”, says Man.
“In your luggage I noticed a book on Hua-Yen Buddhism with the title “Entry into the inconceivable ”. This title is also very well applicable to your introduction. I have – of course – my usual questions about the definition of the first fundamentals of “One”-consciousness. But my questions and hesitations on the starting point in your introduction are far more abstract and fundamental than on the beginning of other parables, stories and introductions to the awakening of consciousness. I am looking forward to the third common reality “Emptiness” that we will investigate on our Odyssey. At the “concourse of things”-aspect and its sequel, I have additions, comments and criticism from phenomenology, but you know these already ”, says Carla.
“I will come back on a possible synthesis between the world of the Upanishads and the Mahābhārata; your explanation during the introduction to the commentary on the “Awakening of Faith” showed indeed a possibility for a synthesis at a high abstract level with other accents. Because we wish to travel in “lightness” and “quickness”, I think we can better move forward. I’m curious how you will connect “God in Search of Man” with this introduction. But let us first walk around the square”, says Narrator.
 See also: Vorenkamp, Dirck, An English Translation of Fa-Tsang’s Commentary on the Awakening of Faith. New York: The Edwin Mellen Press. 2004 p. 10 – 14
 In Sanskrit the word “Evam” consists of the verb √e meaning “approach, reach, enter” and the noun “va” meaning “wind, ocean, water, stream, going”. Source: electronic version of the dictionairy Monier-Williams – MWDDS V1.5 Beta
 See also: Leben, Man, Narrator – One Way. Amsterdam: Omnia – Amsterdam Publisher, 2013, p. 110 – 112
 See also: Origo, Jan van, Who are you – a survey into our existence – part 1. Amsterdam: Omnia – Amsterdam Publisher, 2012, p. 66 – 68
 Saṃsāra consists of “sam” meaning “together, with, together with” and “sāra” meaning “course, motion, uitbreiding, strength, core, value” in Sanskrit, whereby Saṃsāra can be understood as “the concourse of things”.
 See also: Five commen realities – facts and logic 3
 Emptiness (or śūnyata) and Gestalt (or Saṃsāra) may be compared with emptiness and bubbles; both create each other. Source image: http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81
 See also: Wittgenstein, Ludwig, Tractatus Logico-Philosophicus. Amsterdam: Athenaeum-Polak & Van Gennip, 1976 p. 152
 See also: Nārāyana, Narrator, “Carla Drift – An Outlier, A Biography”. Amsterdam: Omnia – Amsterdam Publisher, 2012, p. 156
 See also: Vorenkamp, Dirck, An English Translation of Fa-Tsang’s Commentary on the Awakening of Faith. New York: The Edwin Mellen Press. 2004 p. 14 – 15
 Source image: http://de.wikipedia.org/wiki/Gestalttherapie
 Somewhere was written that even the gods are bound by the law of cause and effect.
 See also the parable about heaven and hell narrated by a parish priest in Valkenburg in: Origo, Jan van, Who are you – a survey into our existence – part 1. Amsterdam: Omnia – Amsterdam Publisher, 2012 p. 82 – 83
 Cleary, Thomas, Entry into the inconceivable – An introduction to Hua-Yen Buddhism. Honolulu: University of Hawaii Press, 1983
 See also: Nārāyana, Narrator, “Carla Drift – An Outlier, A Biography”. Amsterdam: Omnia – Amsterdam Publisher, 2012, p. 34 en 114